Now, we cannot but be rather grateful that men, who if they spoke would have to oppose Christianity, take this view and remain silent, and yet that is not our principle. Believing in Christianity, we believe that it would be wrong and unworthy compromise to conceal it and to refrain from propagating it. Mr. Morley prefixed to his essay Whately’s saying, “It makes all the difference in the world whether we put truth in the first place or in the second place.” We hold to another word of Whately’s also: “If our religion is false, we must change it. If it is true, we must propagate it.” Notice that Morley is speaking not of his doubts, but of his convictions. There is no obligation of a propaganda of insecurity. There is an obligation to propagate positive truth. It must, of course, be the truth that I believe. When I am asked what I believe I must, of course, tell the truth. But we believe something far more than that. The religious truth that one believes he must give his life to propagate throughout the world, and it would not make any difference if he were the only man in the world who held that truth, it would still be his duty, if he believed it was the truth and the great and necessary truth of life, to go out single-handed to defend and propagate it. Athanasius is regarded as an impracticable and troublesome type but the progress of the world is often lifted forward a sheer and discernible stage by such uncompromisingness. Let us set forth some of the reasons why we may believe that there dare not be, in our Christian life and our Christian service, any compromise whatever, either in our searching for the truth, in our utterance of the truth, or in our aggressive and active propagation of the truth throughout the world. This is to put the matter, of course, very broadly and sweepingly. There is a great deal to be said for some of Morley’s nice discriminations. But actual life is a very rough and imperative and elemental thing. The difficulty of acting on any body of wary and wavery casuistical principles is enormous. The really workable principle of actual living must be very simple and uncomplicated and direct. The only safe ethical law is “No lie,” no lie whatever or under any justification. So also, however crude and blunt the rule may be, “No compromise” is the only practicable right rule. Mr. Morley closed his essay with such a plain word: “It is better to bear the burden of impracticableness, than to stifle conviction and to pare away principle until it becomes mere hollowness and triviality.” And in the beginning he wrote: “Our day of small calculations and petty utilities must first pass away; our vision of the true expediencies must reach further and deeper; our resolution to search for the highest verities, to give up all and follow them, must first become the supreme part of ourselves.” The loss by compromise to ourselves and others is certain, while its gain is uncertain and problematical.